Thursday, March 16, 2017

Muthukrishnan came to the city with one
thought in mind. To become an intellectual. A dalit intellectual has various
obligations, which include being part of a larger community, and working for
that community. He brought with him the love for hisgrandparents, parents, and siblings, and the
idea that he owed them a universe. When he wrote, he constantly described
himself as Jeeva’s Son. Jeeva, the labourer, he hoped,would one day greet him, Muthu, as the one
who had a degree, who would one day have the title of Dr before his name.

Jeeva, chronically ill, as middle aged
workers are, breathing heavily, despair, loss and an innate pride in his being,
spoke to the politicians who surrounded him at the morgue. “I cannot make money
out of the loss to the family.” The Dalit activists tried to usher the
politicians out. One who was bereaved should not be crowded by these
representatives of the State. His daughter was a nurse in a hospital, another
was a school teacher. The politicians were busy offering dowries, jobs, money.
The death of the University which they had been overseeing as representatives
of a right wing government was the least of their concerns.

Why does the University seem such a threat
to right wing incumbents of seats in parliament? The reason is simply that
Universities prescribe freedom of thought to their students and teachers.
Bureaucrats think that they control the academics, but in actual fact, they are
hired to make the work of free thought easier, simpler more accessible. The
real problem of understanding why “freedom to vent” keeps universities healthy
is incomprehensible to the right wing clerk and administrator. They have never
known this freedom, as ideologues they have carried out orders with moral
neutrality. These orders are given from above, and the possibility that there
is freedom of expression as the natural right of the university is quite beyond
them.

Jeeva’s
Son, as he called himself, had another name, Krish
Rajini. He believed that if a bus conductor could become a Star, an icon, then
he too, could become someone famous, someone well known. His associate at
Hyderabad Central Universityhad
earlier communicated to a host of students that by his death, the movement
could spill forward. Durkheim’s theory of suicide, also takes into account that
currents of suicide may appear in society, which are statistics of a response,
which could be egoistic, anomic, (arising out of normlessness) altruistic, or
fatalistic. The alleviation of suicides becomes possible through the forms of
association, including guilds and trade unions. What is most tragic about
Krish’s action is that he chose to disrupt the friend’s home, the friend who
had sought to make a holiday happier by a shared meal. Krish, the martyr, was a
symbol of the Dalit preoccupation that the symbol is larger than the context,
and it suffuses the entire universe with it’s terrible sorrow.

Dalit activists would presume that the
Dalit has no speech, all rights are denied, all entry points blocked. They see
the world through the prism of Drona and Eklavya. Yet, Krish, had a tremendous
sense of humour. He found everything comic, and worthy of description of the
endless dirge of being a Dalit. Underlying this, was also a sense of the
macabre and the hostile. His English was essentially black power, he used it to
say that he had been hurt, humiliated, and yet, he had hope. Getting that
degree was the only way that he could pursue the good life. The good life meant
comfort and freedom for him.

The
manner in which Dalits have been alienated over and over again has to be
matched with their lack of comprehension of how the North (Centre) really
represents itself through the jingoism of it’s own power. The government
promises something, the institutions which are in charge of carrying out these
benevolences find themselves incapable. Dalits scream, they demand the right to
lewd language as a cultural trope, Administration shrugs its shoulders.
Muthukrishnan rides his bycle around the JNU campus, he is well loved by his
friends, they cannot bear his demise. Murder by the State, murder by the
Administration, murder by the neglect of his Faculty, these becomes the ways in
which they communicate their endless anguish.

Muthukrishnan is past all this, for the
moment of anguish which was so extreme took his life, and left him beyond
recall. Institutional measures are firstly, to return the University to the
safety of their parliamentary statutes, and the recommendation of the Thorat
Committee Report. We have to accept that young people from villages come to the
city hoping against hope that they can escape the poverty of their villages,
where nothing happens other than threshing ragi on the mainroad by the oncoming
trucks, wherefarmers and weavers have
all been deprived equally.